prAtah sankalpa gadyaM- 8

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Hari Sarvottama Sri Gurubhyo namaha

Vayu Jeevothama

 

SOURCE:

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Pratas-Sankalpa Gadyam, Sarva-Samarpana Gadyam & Gayathri

By Srimushnam V Nagarajachar, Published by Devarnama Bhajana Sangha,

Srirangam, 1972.

 

pUjyAya rAghavendrAya satyadharmaratAya cha |

bhajatAM kalpavR^ixAya namatAM kAmadhenave ||

 

shrIsudhIndrAbdhisambhUtAn.h rAghavendrakalAnidhIn.h |

seve sadAGYAnsaukhyArthaM santApatrayashAntaye ||

 

|| shrImaddhanumabhImamadhvAntargatarAmakR^iShNAvedavyAsAtmaka

shrIlaxmIhayagrIvAya namaH ||

 

atha shrImandrAghavendra yati shiromaNibhiH virachitaM

 

 

NOTE: The whole text of Pratah Sankalpa Gadyam is one sentence, as also

the other work, Sarva Samarpana Gadyam. If the text is shown as passages &

numbered, it is all for the convenience of easy reading by laymen &

therefore imaginary.

 

 

25. gAyatrInAmaka savitR^inAmaka rUpavisheShAtmaka

26. vyAptarUpa bR^ihachcharIra shUnyAbhidha

kAlAbhidha kevalAbhidha brahmAbhidha anantAbhidha rUpavisheShAtmaka

27. nirupacharita mUlarUpanirupacharitavyApta pratipAdyAnantatejaH

pu~njAtAdR^isharamAyuktarUpavisheShAtmaka

28. gAyatrIbhUtavAkpR^ithivIsharIrahR^idayabhedena

ShaD.hvidhagAyatrInAmaka

29.

lokavedasamIraramAntargatapraNavAkhyaturIyapAdopetagAyatrIpAdachatuShTayapratipA\

dyavaikuNTha-

sthitAnantAsanasthita shvetadIpasthita sarvajIvasthitarUpabhedena

chatUrUpAtmaka

30. dehavyAptadehAntaryAmijIvavyAptajIvAntaryAmirUpabhedena chatUrUpAtmaka

 

 

THE GIST:

 

As already explained in pages 33 & 34, it is sItApati shrI rAmachandra who

is described & glorified in all these passages (up to 35). He Himself is

Gayatri & Savita.

 

He is known by the name Soonya when He reclines on the waters of Pralaya,

with the whole of this universe ensconced into His body. His other roopas

bear the names of Kaala, Kevala, Brahma & Ananta.

 

In spite of the varieties in His names & forms, He remains, with His

consort Lakshmi, absolutely unchanged in His moola roopa.

 

EXPLANATORY NOTES:

 

GAYATHRI- (IN THREE PARTS)

 

gAyantaM trAyate yasmAt.h gAyatrItyuchyate budhaiH ||

 

The Lord Himself is called Gayathri for the reason that He redeems those who

sing His glory with Gayathri Mantra (i.e. who do Gayathri japa).

 

Gayathri is set in three parts in this way:

 

1. tatsaviturvareNyam.h

2. bhargo devasya dhImahi

3. dhiyo yo naH prachodayAt.h

 

BrihadAranyaka Upanishad says that the presiding deity (prati pAdya devata)

for each of these parts is Aniruddha, Pradyumna & Sankarshana respectively.

 

gAyatrI tripada GYeyaM aniruddhadikaM trayam.h |

brahmA prApnoti muktaH san.h vAsudevaM na kashchana ||

 

lokasthaM aniruddhaM cha pradyumnaM vedagaM tathA |

saMkarShaNaM vAyusaMsthaM vyAptyA brahmA vimuktigaH ||

........... bR^ihadAranyaka upanishads

bhAshyaM (7-14-5)

 

Each roopa has its own adhishtana or abode. Loka or the worlds situated in

various parts of this universe are the abode of Sri Aniruddha moorthy. The

Vedas are the abode of Pradyumna. The abode of Sankarshana is the heart of

Sri Vayudeva.

 

SAVITA is His another name because He creates the universe. (jagat.h

prasavitR^itvAt.h savitA).

 

SOONYA is His name when he reclines on the Pralaya waters, as stated in

Mahabharatha Tatparya Nirnaya:

 

yaH shete pralaye viShNuH shUnya nAmA mahAkR^itiH |

sa tu nArAyaNo nAma narANAM ayanatvataH ||

vyoma saMhitA Quoted in tAtparya nirnaya 3-13

 

KALA: is the name of Sri Hari seated the heart of Sri Rudra devaru:

 

puruSho hR^idisthaH paramaH kAlaH sarvagato hariH |

athavA rudradehastho hariH kAla itIritaH ||

bhAgavata tAtparya III skanda

 

KEVALA: The illimitable excellence which remains unattainable even by

Brahma & Rudra is known as KAIVALYA. This Kaivalya is the svabhava or the

very nature of the Supreme Sri Hari & hence He is known as Kevala according

to Skanda purana.

 

brahmeshAnAdibhirdaivaiH yatprAptuM naiva shakyate |

tadyat.h svabhAvaH kaivalyaM sa bhavAn.h kevalo hare ||

brahmasUtra bhAShya ---2-1-5-14)

 

BRAHMA: Primarily, the word " Brahma " denotes Parabrahma i.e. Sri Hari

alone. Only in its secondary meaning, it donates the four faced Brahma.

Skanda purana says:

 

brahmeti paramAtmeti bhagavAniti shabdyate

skanda, Quoted in sUtra bhAshya 1-1-6-13

 

 

28. In the earlier passages, it was seen that the author described his

UpAsana Moorthy Sri Ramachandra as the One manifesting Himself in so many

forms & names. Now, in this passage, it is explained that 'Gayathri " is

another name of Sri Hari. He is glorified in the Upanishad as " Six kinds of

Gayathri " as He manifests in these six abodes:

 

gAyatrI- gAyatrI mantra- an abode

bhUta- Physical form such as rAmA, kR^iShNa, etc...

vAk.h- speech

pR^ithivI- Earth

sharIra- The physical body

hR^idaya- The subtle heart inside the soul.

 

The manifestations of the Supreme Lord in all these six abodes bear the

common name " Gayatri " & He is therefore, referred to as " six kinds of

Gayatri " or ShaD.hvidha gAyatrI nAmaka

 

EXPLANATORY NOTES:

 

In passages 28 & 29, the author calls upon the reader to bring within his

intellectual appreciation the deep significances of the immortal revelations

expounded in ChAdogya & BrihadAranyaka upanishads.

 

Sri Raghavendra Theertharu meant this work to such of those readers who had

already mastered the early lessons in the vedas, upanishads etc... &

therefore, he is confining himself to remind the readers only the important

topic heads in suggestive words. The readers are supposed to quickly grasp

the depth of significance & the philosophical embrace of the these topics.

This speed with which the suggestive words flow down in the passages of this

great work.

 

And this passage bears a direct reference to the following words of Sri

Madhva, as quoted from His Bhasya on chAdogya upanishads:

 

gAyatryAM saMsthito viShNuH sthrIrUpaH sUryasaprabhaH ||

dvitIyashchaiva matsyAdi bhUta nAmA avatAragaH ||

tR^itIyo vAchi saMsthashcha strIrUpo hayashIrShakaH ||

chaturthaH pR^ithivI saMsthaH strIrUpaH pItavarNakaH ||

jIvasyAntargato vyApya sharIra iti nAmakaH ||

paMchamaH tat.h hR^idisthashcha ShaShTho hR^idaya nAmakaH ||

gAyatrI nAmako viShNuH evaM ShaD.hvidha uchyate ||

SrimadvabhAShya on chAndogya upanishads ( 3-12-1)

 

**Translation given by Sri K T Pandurangi in his chAndogya upanishads book

as

follows:**

 

All Matsya etc.... incarnations of God that are full, are the same as the

God designated Gayatri. The God designated as vAk is the same as all Matsya

etc... incarnations of God since it is the context of indicating the

identity of all forms of the God bhUta means prabhUta, paripUrNa which is

FULL. God is called Gayatri because he sings all vedas & protects the whole

world. This form of God is shrI roopa. vAk.h is also the designation of

the God. The two i.e. gAyatrI & vAk.h are one, that is to say the God

designated by these two names is one. The God designated as vAk is

hayashIrSha. gAyatrI nAma hariH vAgvai | The God designated as Gayathri is

the same as the God designated as Prithvi. God is designated as Prithivi

because the whole world is supported by HIM. Non can excel HIM. He is

Supreme. The God designated as Prithvi is the same as the God designated

as Sarira & present in jeeva. God is designated as Sarira because the

senses & viyal airs are supported by him. None can excel HIM. He is

Supreme.

 

29. Gayatri in three parts (tripadA gAyatri) & the presiding deity

(pratipAdya devatA) of each part were explained in passage 25.

 

In this passage, Gayatri is spoken as of four parts. Pranava 'OM' makes

itself the fourth part when it is suffixed to Gayatri.

 

1. tatsaviturvareNyam.h

2. bhargo devasya dhImahi

3. dhiyo yo naH prachodayAt.h

4. OM

 

These four parts denote one & the same Lord appearing four different abodes

(adhiShThAna). Again, these four pAdas denote also the four bhaghavad

roopas seated in Vaikuntha, AnantAsana, Sweta Dweepa & in the hearts of the

jeevas.

 

EXPLANATORY NOTES:

 

GAYATHRI IN FOUR PARTS:

 

Gayathri is composed of 24 syllables & this universe is similarly composed

of 24 principles (tatvas). A closer & careful study of the Divine Scheme of

creation would reveal that all the 14 worlds that constitute the egg of

Brahmanada, including the millions of solar systems is built on the same

plan & principle on which the internal man is built. The inter relation is

elaborately spoken in the upanishads.

 

THE 14 WORLDS:

 

This universe is composed of seven worlds & seven surfaces, 14 in all

represented as hatched inside huge lotus form, in Sri Narayana's navel. The

7 worlds are Bhoorloka, bhuwarloka, swarloka, maharloka, janoloka,

tapoloka, satyaloka. The surfaces: atala, vitala, sutala, talatala,

rasatala, mahatala & patala.

 

Pointing out this entire universe, chAndogya upanishads says " All this is

indeed gAyatrI (gAyatrI vA idaM sarvam.h yadidaM ki~ncha)

 

Sri Hari, pervading the earth, the sky & the high heavens above, comes to

our heart when we mediate upon the first pada of gAyatrI (tat.h

saviturvareNyaM)

 

The Lord who is voiced in the sacred vedas is symbolised by the second pAda-

bhargo devasya dhImahi

The Supreme Paramathma seated in the sacred heart of Sri Vayu is invoked

when we meditate on the third pAda ( dhiyo yo naH prachodayAt.h

 

The fourth pAda " OM " symbolises the illuminating figure of Sri Narayana

dwelling in the heart of Lakshmi who Herself is seated at the center of the

dazzling disc of Soorya mandala.

 

This is what is said in bR^ihadAraNyakopaniShat.h :- 7-13-2

 

R^IgyajuHsAmasaMstho yo bhagavAn.h puruShottamaH |

sa dvitIya padenokto gAyatryAH prathamena tu ||

bhUmyantarixa svargasthaH tR^itIyena samIragaH |

chaturthapAdo gAyatryAH praNavaH samudIritaH |

tadvAchyo bhagavAn.h sUryamaNDalasthA tu yA ramA ||

 

Explaination for : vaikuNThesthita, anantAsanasthita, shevatadvIpasthita,

savajIvasthita

 

svetadvIpa, anantAsana & vaikuNTha are the three areas in the kingdom of

God. The first three parts of Gayatri symbolizes the Divine forms in these

three areas.

 

First paada symbolizes Sri Narayana in svetadvIpa

Second pAda symbolizes Sri Vasudeva in anantAsana

Third pAda symbolizes Sri Vaikunta in Vaikunta.

 

vaikuNTha itself is one of His names. Fourth paada of Gayathri is PM

symbolizes the Lord seated in the heart of all the souls.

 

This is what the purusha sUkta also says: pAdosya vishvA bhUtAni

In one amsa, the Lord appears in all the living beings. The same sUkta

continues to describe Him as the One appearing in three Amsas in the three

heavenly abodes:

tripAdasya amR^itaM divi |

 

pAda in sanskrit has another meaning. Amsa- a part of something. Amsa is

two folds: svarUpAMsha & bhinnAmsha. Svaroopaamsa is pertaining to God.

All the jeevas are bhinnamsas.

 

The forms of Sri Hari seated in the hearts of jeevas & in the three heavenly

abodes are symbolized in another way by the four parts of gAyatri as quoted

below:-

 

tribhiH svarUpa pAdaishcha bhinnenaikena chaiva hi |

gAyatrI nAmako viShNuH chatuShpAt.h saMprakIrtitaH ||

bhinnapAdAstasya jIvAH tasya sAdR^ishya mAtrataH |

svarUpapAdoH viShNostu trayo ha divi saMsthitAH || ...........tatvasAraM

 

30. The Lord pervades the gross body & penetrates into the physical heart.

Going still further, He pervades even the subtle body of the jeeva &

penetrates still deeper into the very heart of the svaroopa deha.

 

EXPLANATORY NOTES:

 

No soul, embodied or realeased, ever dwells alone by itself. It exisits

always in company with the universal soul. God, the soul of souls, dwells

in the heart of the soul as He does in every particle of matter, the

perennial fountain of the soul's vitalities. "

 

paramAtmA chatUrUpaH sarvaprANisharIragaH |

vishvasshcha taijasaH prAGYaH turIyashcheti kathyate ||

 

tAni rUpANi sarvANi pUrNAnantamayAni tu |

chetomukhAni sarvANi pUrNa GYAna svarUpataH ||.....mAnDUkya upa bhAsya I-6

 

THE TWO BIRDS IN A TREE:

 

When the jeeva is in samsara, he & God are two birds perched in friendly

companionship on the allegorical peepul tree, the former engaged in tasting

the sour & bitter fruits of the forbidden tree, & the latter simply looking

on with a smile & enjoying only the sukha of the auspicious karma performed

by the jeeva.

 

AtmA antarAtmeti hariH eka eva dvidhAsthitaH |

niviShTo hR^idaye nityaM rasaM pibati karmajaM || .........bR^ihatsaMhitA

 

shubhaM pibatyasau nityaM nAshubhaM sa hariH pibet.h |

pUrNAnandamayasyAsya cheShTA na GYAyate kvachit.h || .........padmapurANa

 

This twinship can never be broken, so that the jeeva can never hope to break

away from his indwelling mate & guardian to shuffle of the alliance to which

it is indissolubly wedded.

 

 

shrImadrAghavendratIrtha gurvantargata shrI bhAratIramaNa

mukhyaprANAntargata sItApati shrI rAmachandra charaNAravindayoH samarpyate

shri kR^iShNArpanamasthu